If Jesus was the Messiah, where was the messianic kingdom? Peter proceeded to explain from Scripture that the Jews needed to accept their Messiah before the messianic kingdom would begin. He again called on his hearers to repent in view of what he had pointed out (cf. Acts 2:38). He also invited them to "return" to a proper relationship to God that was possible only by accepting Jesus. The result would be forgiveness of their sins. Note that there is no reference to baptism as being essential to either repentance or forgiveness in this verse (cf. Acts 2:38). [source][source][source]
What is repentance, and what place does it have in salvation? The Greek noun translated "repentance" (metanoia) literally means "after mind," as in afterthought, or change of mind. Concerning salvation it means to think differently about sin, oneself, and the Savior than one used to think. Peter"s hearers had thought Jesus was not the Messiah. Now they needed to change their minds and believe He is the Messiah. [source][source][source]
"True repentance is admitting that what God says is true, and because it is true, to change our mind about our sins and about the Saviour." [1][source]
The Greek verb metanoeo, translated "repent," does not mean to be sorry for sin or to turn from sin. These are the results or fruits of repentance. [source][source][source]
"The conclusive evidence that repentance does not mean to be sorry for sin or to turn from sin is this: in the Old Testament, God repents. In the King James Version, the word repent occurs forty-six times in the Old Testament. Thirty-seven of these times, God is the one repenting (or not repenting). If repentance meant sorrow for sin, God would be a sinner." [2][source]
People can repent concerning many things, not just sin, as the Scriptures use this term. They can change their minds about God ( Acts 20:21), Christ ( Acts 2:37-38), and works ( Hebrews 6:1; Revelation 9:20; Revelation 16:11), as well as sin ( Acts 8:22; Revelation 9:21). This shows that in biblical usage repentance means essentially a change of mind. [source][source][source]
Repentance and faith are not two steps in salvation but one step looked at from two perspectives. Appeals to repent do not contradict the numerous promises that faith is all that is necessary for salvation (e.g, John 1:12; John 3:16; John 3:36; John 5:24; John 6:47; John 20:30-31; Romans 4; et al.). The faith that saves includes repentance (a change of mind). One changes from unbelief to belief ( Acts 11:17-18). Sometimes the New Testament writers used the two terms, repent and believe, together (e.g, Mark 1:15; Acts 20:21; Hebrews 6:1). Sometimes they used repentance alone as the sole requirement for salvation ( Acts 2:38; Acts 3:19; Acts 17:30; Acts 26:20; 2 Peter 3:9). Nonetheless whether one term or both occur, they are as inseparable as the two sides of a coin. [source][source][source]
". . . true repentance never exists except in conjunction with faith, while, on the other hand, wherever there is true faith, there is also real repentance." [3][source]
"Biblical repentance may be described thus: the sinner has been trusting in himself for salvation, his back turned upon Christ, who is despised and rejected. Repent! About face! The sinner now despises and rejects himself, and places all confidence and trust in Christ. Sorrow for sin comes later, as the Christian grows in appreciation of the holiness of God, and the sinfulness of sin." [4][source]
"We believe that the new birth of the believer comes only through faith in Christ and that repentance is a vital part of believing, and is in no way, in itself, a separate and independent condition of salvation; nor are any other Acts , such as confession, baptism, prayer, or faithful service, to be added to believing as a condition of salvation." [5][source]
"Therefore, in a word, I interpret repentance as regeneration, whose sole end is to restore in us the image of God that had been disfigured and all but obliterated through Adam"s transgression." [6][source]
The phrase "times of refreshing" ( Acts 3:19) seems to refer to the blessings connected with the day of the Lord, particularly the Millennium, in view of how Peter described them in Acts 3:20-21. [7] They connect with the second coming of Messiah, the "period" of restoration of all things. They are the subjects of Old Testament prophecy. Zechariah predicted that the Jews would one day accept Messiah whom they had formerly rejected ( Zechariah 12:10-14; cf. Deuteronomy 30:1-3; Jeremiah 15:19; Jeremiah 16:15; Jeremiah 24:6; Jeremiah 50:19; Ezekiel 16:55; Hosea 11:11; Romans 11:25-27). Peter urged them to do that now. [source][source][source]
Some dispensational expositors believe that if the Jews had repented as a nation in response to Peter"s exhortation Christ might have returned and set up His kingdom. There seems to be nothing in scriptural prophecy that would have made this impossible. Peter, therefore, may have been calling for both individual repentance and national repentance. The result of the former was individual forgiveness and spiritual salvation. The result of the latter would have been national forgiveness and physical deliverance from Rome, and the inauguration of the messianic (millennial) kingdom. [source][source][source]
"Was Peter saying here that if Israel repented, God"s kingdom would have come to earth? This must be answered in the affirmative for several reasons: (1) The word restore ( Acts 3:21) is related to the word "restore" in Acts 1:6. In Acts 3:21 it is in its noun form (apokatastaseos), and in Acts 1:6 it is a verb (apokathistaneis). Both occurrences anticipate the restoration of the kingdom to Israel (cf. Matthew 17:11; Mark 9:12). (2) The concept of restoration parallels regeneration when it is used of the kingdom (cf. Isaiah 65:17; Isaiah 66:22; Matthew 19:28; Romans 8:20-22). (3) The purpose clauses are different in Acts 3:19-20. In Acts 3:19 a so that translates pros to (some mss. have eis to) with the infinitive [8]. This points to a near purpose. The two occurrences of that in Acts 3:19 b and20 are translations of a different construction (hopos with subjunctive verbs), and refer to more remote purposes. Thus repentance would result in forgiveness of sins, the near purpose ( Acts 3:19 a). Then if Israel as a whole would repent, a second more remote goal, the coming of the kingdom (times of refreshing at the second coming of Christ) would be fulfilled. (4) The sending of the Christ, that Isaiah , Messiah ( Acts 3:20) meant the coming of the kingdom. (5) The Old Testament "foretold these days" ( Acts 3:24; cf. Acts 3:21). The Old Testament prophets did not predict the church; to them it was a mystery ( Romans 16:25; Ephesians 3:1-6). But the prophets often spoke of the messianic golden age, that Isaiah , the Millennium. [source][source][source]
"This offer of salvation and of the Millennium pointed both to God"s graciousness and to Israel"s unbelief. On the one hand God was giving the Jews an opportunity to repent after the sign of Christ"s resurrection. They had refused the "pre-Cross" Jesus; now they were being offered a post-Resurrection Messiah. On the other hand Peter"s words underscore Israel"s rejection. They had been given the sign of Jonah but still they refused to believe (cf. Luke 16:31). In a real sense this message confirmed Israel"s unbelief. [source][source][source]
"Some Bible scholars oppose the view that the kingdom was offered by Peter. They do so on the basis of several objections: (1) Since God knew Israel would reject the offer, it was not a legitimate offer. But it was as genuine as the presentation of the gospel to any nonelect person. (2) This puts kingdom truth in the Church Age. However, church truth is found before the church began at Pentecost (cf. Matthew 16:18; Matthew 18:17; John 10:16; John 14:20). (3) This view leads to ultradispensationalism. But this is not a necessary consequence if this offer is seen as a transition within the Church Age. Acts must be seen as a hinge book, a transition work bridging the work of Christ on earth with His work through the church on earth. [source][source][source]
"In conclusion, Acts 3:17-21 shows that Israel"s repentance was to have had two purposes: (1) for individual Israelites there was forgiveness of sins, and (2) for Israel as a nation her Messiah would return to reign." [9][source]
Other dispensational interpreters, including myself, believe that this was not a reoffer of the kingdom to Israel. [source][source][source]
"Here Peter was not reoffering the kingdom to the nation, nor was he telling them that if the nation repented the kingdom would be instituted at that time. Rather he was telling the nation-the same nation that had committed the sin for which there is no forgiveness [10]-what they must do as a nation in order to enter into the benefits of the kingdom that had been covenanted and promised to them. In a word, they must "repent." ... [source][source][source]
"The time "for God to restore everything," to which Peter refers in Acts 3:21, is the same restoration referred to in Acts 1:6. Therefore, this statement does not constitute a reoffer of the kingdom, since the necessary prerequisites are not at hand. Jesus Christ is not personally present and offering Himself to the nation. Only He could make a genuine offer of the kingdom.... [source][source][source]
". . . Peter was not offering the kingdom to Israel, nor was he stating that the kingdom had already been instituted; instead he was stating the conditions by which the nation will eventually enter into their covenanted blessings." [11][source]
Some individual Jews did repent, but the nation as a whole did not in response to Peter"s exhortation ( Acts 4:1-4). [12][source]
"Luke"s manner of representing the nationalistic hopes of the Jewish people implies that he himself believed that there would be a future, national restoration. If Luke really believed that there would not be a restoration, he has certainly gone out of his way to give the contrary impression." [13][source]
"In his first sermon S. Peter had explained the Lord"s absence by the necessity for the outpouring of the Spirit: now he answers the difficulty about the Messianic kingdom by unfolding its true nature." [14][source]
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